NO REST FOR THE AWAKE - MINAGAHET CHAMORRO

Independent Guåhan has organized a petition to give voice to the community's opposition to Senator Will Parkinson's Bill 242-38 which would eliminate the right of the Chamoru people to self-determination in a decolonization plebiscite. The petition text is below. It'll be presented to the Guam Legislature on Wednesday, February 18th at the public hearing for the bill.  *********************  We, the undersigned, express our steadfast opposition to Bill 242-38, which eliminates the ability of the CHamoru people to exercise their internationally recognized right to self-determination. The bill seeks to open eligibility to participate in a decolonization plebiscite to all registered Guåhan voters. One merely has to have lived on the island for 30 days to establish residency and be able to register to vote in Guåhan’s elections. This means that new or even temporary residents with no ancestral, cultural, or historical ties to the island, and who have not suffered fro...

Amongst Guam and Chamoru legends, you will find different themes, different archetypes. Some of them are familiar, common, while some are much more complicated and show clear layers of intervention and influence. This legend for example, which goes by many different names and has lots of different versions is one such fascinating example. It clearly shows European elements. You can see in it tropes that are common in other cultures, where deities visit the human world to test or view real, unvarnished life. And then from these experiences some one or some group is chosen to represent the best that humanity has to offer and others are punished.  There are versions of this type of story that go back to the Spanish era, but then there are others that show the editing or altering due to educators or writers adapting them in certain ways. One of the things that I enjoy most about this type of Chamoru legend though is how it becomes a creation story for the Chamoru people, after coloniza...

The art scene on Guam has been growing in recent years, and I am excited that part of this is due to the work that we have been doing at the Guam Museum. The museum has been hosting, collaborating with and just in general creating more and more spaces large and small for non-profits, groups, individuals to showcase their artists work, sell it and just in general build more capacity within our island’s creative community. Due to the unfortunate closure of the café and gift shop at the Guam Museum during the pandemic, the space was turned into a café art gallery through the work of artist Dawn Lees Reyes, the Guam Museum Foundation and the Flame Tree Freedom Center and since last year has been hosting almost monthly new art exhibits. Currently in the space you can visit the group show “I Tutuhon” which features works from almost a dozen local artists. Across the lobby on the first floor of the museum you’ll find the rotating gallery, where we have a large exhibit that changes eve...

  2026 is the 100-year anniversary of the dream of the Guam Museum for the Chamoru people, at least as far as we know. What does that mean historically and what does that mean for this year? The October 1926 edition of the Guam Recorder, featured an article titled “Guam to Have a Museum.” It discussed how the Guam Teachers’ Association has taken up the issue of Guam’s culture and history disappearing at its September meeting, and that a call to the community would be made for the collection of artifacts and other materials. Ramon M. Sablan who would later to become the first Chamoru medical doctor was put in charge of organizing the collecting. The article mentions that the island’s 3,000 school children and also the Guam Militia would also be utilized to help stir up community interest and donations. It is unclear today how effective this effort was because the Guam Museum itself wasn’t started until several years later and under very different circumstances. But nonetheless t...

It is a joyous point in every Chamoru child’s life when you discover this yellow flower, which has a name that will make you giggle endlessly, tåke’ biha, which translates to old woman’s poop.    I remember seeing them growing near my grandparents house in Mangilao when I was young, but not knowing what they were called.    Lao fihu taiguini gi dumångkolo'-hu, ti meggai tininingo'-hu put trongko yan tinanom siha, pi'ot tiningo' put siha gi Fino' Chamoru.     It wasn’t til I was 20 years old and actively learning Chamoru that my grandmother told me what they were called. I broke out laughing and so did she.    I am reminded of this recently for a few reasons. Firstly, the first year I started teaching my Zoom Chamoru classes, I had transitioned from offering them in coffee shops on Guam to largely students who had grown up in Guam who were attending in person, to now hundreds of students attending, most of whom had never really lived in Guam o...

  2025 was the 10th year of existence for the Guam Bus , a creative company that my brother and I started to publish Chamoru language books, comics, flash cards and other products for learning the Chamoru language and telling Chamoru stories.    Our first book released in 2015, written by me and illustrated by Jack was "Sumåhi and the Karabao" featured my oldest Sumåhi hearing karabao stories everytime she rides Siñot Aguon's karabao at the Chamorro Village. Although it wasn't the plan to always have the children of the Guam Bus be the stars of the books, that is how things have evolved in the decade since.    "The Adventures of Akli'e'" followed in 2017, and featured my second oldest Akli'e' as the star of the book, learning about traditional Chamoru tools from his great-grandfather and Chamoru legends and history from his great-grandmother.    Sumåhi, Akli'e' and then my third oldest Lulai would be the main characters in "An Tå...

Recently the Guam Cultural Repository, which is located on the campus of the University of Guam, officially became a part of the Guam Museum and the Department of CHamoru Affairs. We have been preparing for this transition for a while, and despite some bumps in the road, it remains exciting in terms of what it will means for the museum and also allowing the many collections and artifacts from our island's past to be rediscovered and researched anew. Last month, we welcomed one such collection to the Guam Museum that really exemplified this.       On June 2, 1690, the Spanish treasure galleon Nuestra Señora del Pilar de Zaragoza y Santiago sank in the lagoon near Cocos Island, off the coast of Malesso’. All on board survived, and despite some conflicting accounts, nearly all the treasure on board, which included perhaps 2 million silver coins, was assumed lost.   In 1991, a salvage operation began, seeking to recover the galleon’s lost treasure and any artifacts...

Recently I visited the Faniyakan Sinipok or the Guam Department of Education Immersion school to hold a storytelling session with the families of the program's students.  Similar to the families for I Maga'låhen Hurao Charter School, while the children may progress and show great development in the Chamoru language, unless the parents are fluent or are working hard to learn Chamoru on their own, they will fall far behind and not be able to support the learning of their children.  I've seen it many times in the Hurao school where children begin to develop fluency, but they hit a ceiling because first, the limited amount of peers that they can speak and identify with, and second, because their family can't match their fluency or learning level. While their families are interested in having them learn Chamoru, the parents themselves are often not fluent or not actively committed to learning, and so their children will quickly hit a ceiling.  It is for this reason that when...

   Maila guinaiyå-ku Achokka’ chatangmak Sa’ esta mumamaigo’ i neni siha Pega i ilu-mu gi pecho-ku Ya bai hu chiku i gaputilu-mu   Maila guinaiyå-ku Achokka’ mumamaigo’ yu’ Na’suha i alunan siha Maila hålom gi guinife-hu Ya un toktok yu’   Maila guinaiyå-ku Achokka’ bula hulu yan låmlam Gi puengi Åsson gi fi’on-hu gi katre-ta Ya bai hu nginge’ i tiyån-mu

  My grandfather, the late Joaquin Flores Lujan or Tun Jack, dedicated half of his life to displaying, demonstrating and teaching about Chamoru blacksmithing. He taught more than a dozen apprentices and presented a hundreds of fairs and schools. He was recognized as a Master of Chamoru Culture for his dedication to the trade that he was taught by his father from the age of 9, and received many awards for his work in promoting it.   For years I would take grandpa to the Chamorro Village where he had a shop to display and sell his tools. He had on the walls photos, certificates, newspaper articles about himself. He also had tools from his father and examples of the tools a blacksmith uses and the stages different tools go through in their creation. He also had his many awards. On shelves and tables he had the several Governor's Art Awards, which later became the Maga'låhi Art Awards that he had received during the tenures of Governors Ada and Gutierrez.    For about 20...

I matai ha’ na taotao ti mangguiguife” or only a dead person does not dream. Not a common Chamoru wisdom saying, but one with profound meanings on two different levels. In the first, more practical way, everyone, from the richest, to the poorest, to the happiest, to the saddest, wants something more out of life. There may be dramatic differences, and what they want may be big or small. It may rip the fabric of social reality or do nothing more that create a minute ripple. Only those who have passed away are not capable of imagining themselves or the world differently. This saying is meant to nudge someone or remind them that the point of life is change, growth, evolution. That there will be plenty of time for the opposite in death. But the saying also holds extra, critical meaning for Chamorus people as a colonized people, where not just their lands, language and culture have been stolen or hijacked, but even their ability to dream for themselves or their people. Over centur...

  I have been around and involved in movements and organizations that do work around language and culture for more than 25 years now. Sometimes I think of my start in these discussions as beginning when I started to learn Chamoru 25 years ago while a senior at the University of Guam. But in truth, it started in small ways a few years earlier while I was helping my grandfather sell his blacksmith tools at this shop at the Chamorro Village in Hagåtña and at different cultural fairs. While I was by no means an expert and often times could care less about the conversations around me, because I was my grandfather's driver and his helper, I ended up participating in cultural politics years before I became passionate about them. Sometimes as I look back, given how involved I've been it is easy to feel that things have changed or things are different because I am so familiar with the issues that what might seem inconsequential to some or minor to others, seems major or significant to m...

This Saturday, September 20th, Independent Guåhan will be holding a Teach-In at Senator Angel Santos Memorial Latte Stone Park from 2 - 4 pm titled "From Hurao to Fanohge: 350 Years of Chamoru Resistance." This event is free and open to anyone. The title comes from two key events in understanding Chamoru history and resistance to colonialism in its different forms across time.   In September 1670/1671, Maga’låhi Hurao who had been gathering families who were frustrated with the new Spanish presence in the Marianas and forming a coalition to oppose their interference, was arrested by Spanish soldiers and taken prisoner in the church. Hurao's speech is meant to be an example of the rhetoric that he was using that was inspiring so many families to come forth and offer their spears and slingstones in support of his cause.   An estimated 2,000 warriors surrounded the church, which had been hastily transformed into a fort, to demand his release and the surrender of the ...